Shloka 66

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

शिवः समाप्य देवोक्तं वह्निमारोप्य चात्मनि तया समागतो रुद्रः सर्वलोकहिताय वै

Transliteration

śivaḥ samāpya devoktaṃ vahnimāropya cātmani tayā samāgato rudraḥ sarvalokahitāya vai

Translation

Śiva, having fulfilled what the gods had enjoined, drew the sacred fire, Agni, into his own Self; then Rudra went forth with it indeed, for the welfare of all the worlds.

Word by Word

• शिवः (śivaḥ): Shiva, the auspicious Lord (Pati)

• समाप्य (samāpya): having completed, having fulfilled

• देवोक्तम् (devoktaṃ): what was spoken/ordained by the Devas

• वह्निम् (vahnim): the fire, Agni, sacrificial flame

• आरोप्य (āropya): having placed upon, having absorbed/raised into

• च (ca): and

• आत्मनि (ātmani): in the Self, within his own being

• तया (tayā): with that (fire/that power)

• समागतः (samāgataḥ): went forth, proceeded, came together/advanced

• रुद्रः (rudraḥ): Rudra (Shiva as the transforming Lord)

• सर्वलोकहिताय (sarvaloka-hitāya): for the benefit/welfare of all worlds

• वै (vai): indeed, verily

Speaker

Suta Goswami (narrating the Purana; internal action centered on Shiva/Rudra)

Characters & Entities

• Shiva
• Rudra
• Devas
• Agni

FAQs

What is the importance of this verse in the context of Linga worship?

It links outer Vedic fire-ritual (Agni) to Shiva’s inner reality: the Lord gathers the sacrificial potency into himself, implying that Linga-worship culminates in internalization—offering into the Pati (Shiva) who alone grants welfare and auspiciousness to all worlds.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is shown as sovereign and all-inclusive: Agni and the Devas’ ordinance are fulfilled and then absorbed into Shiva’s own Self, indicating Rudra as the supreme Pati who integrates ritual power and directs it for sarvaloka-hita (universal good).

What ritualistic or Yogic practice is highlighted here?

A yogic internalization of Agni—akin to raising the sacrificial fire into the ātman (antar-yajña). It suggests a Pashupata-oriented insight: external offerings are perfected when the practitioner recognizes Shiva as the inner fire and the final recipient of all oblations.